Comentario citado sobre Levítico 27:7

sixty when one becomes old. The opinion of many is that these laws are simply unexplained decrees. Thus from the age of one month until the age of five years, one must give five sheqalim — even for someone only one day older than one month, one must give five sheqalim . Sa‘adya Gaon believed, however, that one must give one sheqel for every year of age, up till and including the age of five. Nevertheless, the majority opinion is that there are four fixed valuations (corresponding to the four stages of a person’s life). The second stage extends up to and including the age of nineteen, and the third stage extends up to and including the age of fifty-nine. Within each of these stages, one’s valuation always remains at the same level it assumed at the beginning of the stage. The fourth stage lasts roughly fifteen years, giving a total of seventy-five years for the four stages of life. The truth is that one passes from each stage to the next at the exact number of years specified [⊂ Arakhin 18a]. One might entertain the supposition, however, that the passing of a single day in a year is as good as the passing of a year [e.g., Rosh HaShana 2b]. We need not depend on the tradition alone to refute this idea — we can simply point out, Why would it then be necessary to specify a lower limit of one month in the one month to five year interval? The period until five years, and the period until twenty years, might lead one to conclude that a man’s valuation goes up one sheqel every year until the age of sixty, at which point his valuation begins to decrease. One can answer the “one month” argument within the context of this supposition by stating simply that a person younger than one month has no valuation. However, what can one say about the period over sixty years? Does one continue to decrease the valuation ad infinitum ? Clearly, all of these alternate explanations are erroneous. The laws must be understood as Scriptural decrees. For this reason we cannot expect a consistent proportion between the valuation of a male and that of a female. After the age of sixty, the male valuation exceeds the female valuation by one-third; between the ages of five and twenty, the male exceeds the female by one half; from one month till five years, and also from twenty years to sixty years, the male exceeds the female by two-fifths.

will I be towards you “I am the Lord your God” (Ex. 20:2). Now the reason he split the fifty days into separate calculations, one at the conclusion of “chomer” (i.e., 50 days), the other at the conclusion of “lethech” (i.e., the ensuing 15 days), is to represent the “manna” that descended upon them at the culmination of thirty days [from their exodus] on the fifteenth day (sic) of Iyar. From that point, for an [additional] fifteen daysthe numerical equivalent of the number of seah in a lethechon that day they arrived in the Sinai desert on the first day of the month of Sivan. Now in the name of Rav Hai I found a most fitting thing: “So I bought her to me etc.,” (verse 2) I have established her atonement indemnity money as a light sum, for whosoever states: “My valuation is incumbent upon me to contribute to the sanctuary, should he be from the age of sixty and above” his valuation shall be fifteen shekels (Lev. 27:7). This sum of fifteen shekels is, according to this interpretation, symbolized by the fifteen pieces of silver of v. 2): Now the “chomer” of barley [represents] the valuation of a male aged twenty and above until sixty, viz. fifty shekels (see Lev. 27:3), the amount of redemption money of a chomer of barley which is similarly fifty silver shekels (See Lev. 27:16: “And if a man shall dedicate to the Lord some part of his field...the seed of a “chomer” of barley shall be valued at fifty shekels of silver.”) Now regarding the lethech of barley, the amount for redeeming a field containing a lethech of barley for the sanctuary is twenty-five shekels, which is [equal to the sum of] the valuation of someone from one month up to five years, which equals five shekels (Lev. 27:6), and that of one from five years up to twenty years, in which cases, “the valuation shall be twenty shekels (Lev. 27:5),” totalling twenty-five shekels. After all this display of affection [by allowing for such relatively easy absolution,] I said to her: [3] You shall remain as mine for many days; you shall not play the harlot by turning to other gods, for, if you do play the harlot, your children shall remain for many days... having neither king nor prince nor sacrifice in the Temple in Judah. nor pillar The pillar of Baal in Samaria of the kings of Israel. nor ephod of the Urim and Tummim, which discloses to them hidden things. teraphim They are images constructed, having in mind a particular hour established, at which time they speak of their own accord and tell of hidden things. So does Jonathan translate: and there shall be no ephod or oracle.

denn es heisst. Lev. 27, 7.